The effect of grace on Christian conduct: the unfaithful steward

In Luke 16, the effect of grace on conduct is presented, and the
contrast that exists (the dispensation being changed) between the
conduct that Christianity requires with regard to the things of the
world, and the position of the Jews in that respect. Now this
position was only the expression of that of man made evident by the
law. The doctrine thus embodied by the parable is confirmed by the
parabolic history of the rich man and Lazarus, lifting up the veil
that hides the other world in which the result of men's conduct is
manifested. Man is the steward of God (that is, God has committed
His goods to man). Israel stands especially in this position. But
man has been unfaithful; Israel had indeed been so. God has taken
away his stewardship; but man is still in possession of the goods
to administer them, at least, in fact (as Israel was at that
moment). These goods are the things of earth -- that which man can
possess according to the flesh. Having lost his stewardship by his
unfaithfulness, and being still in possession of the goods, he uses
them to make friends of his master's debtors by doing them
good. This is what Christians should do with earthly possessions,
using them for others, having the future in view. The steward might
have appropriated the money due to his master; he preferred gaining
friends with it (that is, he sacrifices present to future
advantage). We may turn the miserable riches of this world into
means of fulfilling love. The spirit of grace which fills our
hearts (ourselves the objects of grace) exercises itself with
regard to temporal things, which we use for others. For us it is in
view of the everlasting habitations. "That they may receive you" is
equivalent to "that you may be received" -- a common form of
expression in Luke, to designate the fact without speaking of the
individuals that perform it, although using the word they.

Earthly and heavenly riches

Observe that earthly riches are not our own things; heavenly
riches, in the case of a true Christian, are his own. These riches
are unrighteous, in that they belong to fallen man, and not to the
heavenly man, nor had any place when Adam was innocent.

The contrast between the Jewush and Christian dispensations

Now, when the veil is lifted from the other world, the truth is
fully brought to light. And the contrast between the Jewish
dispensation and the Christian, is clearly unfolded; for
Christianity reveals that world, and, as to its principle, belongs
to heaven. Judaism, according to God's government on earth,
promised temporal blessing to the righteous; but all was in
disorder: even the Messiah, the head of the system, was
rejected. In a word, Israel, looked at as set under responsibility,
and to enjoy earthly blessing on obedience, had entirely failed.
Man, in this world, could no longer, on that footing, be the means
of bearing testimony to the ways of God in government. There will
be a time of earthly judgment, but it was not yet come. Meanwhile,
the possession of riches was anything rather than a proof of God's
favour. Personal selfishness, and alas! indifference to a brother
in distress at his door, was, instead, the characteristic of its
possession among the Jews. Revelation opens the other world to our
view. Man, in this world, is fallen, wicked man. If he has received
his good things here, he has the portion of sinful man; he will be
tormented, while the other one whom he had despised will find
happiness in the other world.

The parabolic history of the rich man and Lazarus

It is not a question here of that which gives title to enter
heaven, but of character, and of the contrast between the
principles of this world and the invisible world. The Jew made
choice of this world; he has lost this and the other also. The poor
man whom he had thought contemptible is found in Abraham's
bosom. The whole tenor of this parable shows its connection with
the question of Israel's hopes, and the idea that riches were a
proof of the favour of God (an idea which, false as it may be in
every case, is intelligible enough if this world is the scene of
blessing under the government of God). The subject of the parable
is shown also by that which is found at the end of it. The
miserable rich man desires that his brethren might be warned by
some one who had risen from the dead. Abraham declares to him the
uselessness of this means. It was all over with Israel. God has
not again presented His Son to the nation who rejected Him,
despising the law and the prophets. The testimony of His
resurrection met with the same unbelief that had rejected Him when
living, as well as the prophets before Him. There is no consolation
in the other world if the testimony of the word to the conscience
is rejected in this. The gulf cannot be crossed. A returning Lord
would not convince those who had despised the word. All is in
connection with the judgment of the Jews, which would close the
dispensation; as the preceding parable shows what the conduct of
Christians should be with regard to things temporal. All flows from
the grace which, in love on God's part, accomplished the salvation
of man, and set aside the legal dispensation and its principles by
bringing in the heavenly things.